युधिष्ठिर उवाच मित्रसौहार्दयोगेन उपदेशं करोति यः। जात्याऽधरस्य राजर्षेर्दोषस्तस्य भवेन्न वा॥
Yudhishthira said I wish to know, O royal sage, whether any sin is committed by one who from interested or disinterested friendship delivers instructions to a person of a low order of birth.
एतदिच्छामि तत्त्वेन व्याख्यातुं वै पितामह। सूक्ष्मा गतिर्हि धर्मस्य यत्र मुह्यन्ति मानवाः॥
O grandfather, I wish to hear this explained to me in full. The course of duty is highly subtile. Men are often seen to be stupefied about that course.
भीष्म उवाच अत्र ते वर्तयिष्यामि शृणु राजन् यथाक्रमम्। ऋषीणां वदतां पूर्वं श्रुतमासीत् यथा पुरा॥
Bhishma said About it, o king, I shall recite to you, in due order, what I heard certain Rishis say in days of yore.
उपदेशो न कर्तव्यो जातिहीनस्य कस्यचित्। उपदेशे महान् दोष उपाध्यायस्य भाष्यते॥
Instruction should not be given to one who belongs to a low or degraded caste. It is said that the preceptor who delivers instruction to such a person commits great sin.
निदर्शनमिदं राजन् शृणु मे भरतर्षभ। दुरुक्तवचने राजन् यथापूर्वं युधिष्ठिर॥
Listen to me, O chief of Bharatas, as I recite to you, O Yudhishthira, this incident which took place in days of yore, o king, of the evil consequences of imparting of instruction to a lowborn person fallen into distress.
ब्रह्माश्रमपदे वृत्तं पाश्र्वं हिमवतः शुभे। तत्राश्रमपदं पुण्यं नानावृक्षगणायुतम्॥
The incident which I shall describe, took place in the hermitage of certain twice born sages which stood on the auspicious breast of Himavat. There, on the breast of that king of mountains, was a sacred asylum adorned with trees of various kinds.
नानागुल्मलताकीर्णं मृगद्विजनिषेवितम्। सिद्धचारणसंयुक्तं रम्यं पुष्पितकाननम्॥
Overgrown also with various species of crecpers and plants, it was the resort of many animals and birds. Inhabited by Siddhas and Charanas also, it was highly delightful on account of the woods that flowered there at every scason.
व्रतिभिर्बहुभिः कीर्णं तापसैरुपसेवितम्। ब्राह्मणैश्च महाभागैः सूर्यज्वलनसंनिभैः॥
Many Brahmacharins lived there, and many herimits. Many Brahmanas lived there, who were highly blessed and who resembled the sun or the fire in energy and effulgence.
नियमव्रतसम्पन्नैः समाकीर्णं तपस्विभिः। दीक्षितैर्भरतश्रेष्ठ यताहारैः कृतात्मभिः॥
Ascetics of various kinds, observant of various restraints and vows, as also others, O king of the Bharatas, who had gone through initiatory rites and were frugal in fare and possessed of purified souls, lived there.
तपोध्ययनघोषैश्च नादितं भरतर्षभ। वालखिल्यैश्च बहुभिर्यतिभिश्च निषेवितम्॥
Large numbers of Valikhilyas and inany who observed the vow of Sanyasa also, used to live there. On account of all this, the hermitage resounded with the recitation of the Vedas and the sacred Mantras uttered by its dwellers.
तत्र कश्चित् समुत्साहं कृत्वा शूद्रो दयान्वितः। आगतो ह्याश्रमपदं पूजितश्च तपस्विभिः॥
Once upon a time a Shudra endued with mercy for all creatures, ventured to come into that herinitage. Arrived at that retreat, he was duiy honoured by all the ascetics.
तांस्तु दृष्ट्वा मुनिगणान् देवकल्पान् महौजसः। विविधां वहतो दीक्षां सम्प्राहष्यत भारत॥
Seeing those ascetics of diverse classes who were endued with great energy, that resembled the gods, and who were observing diverse kinds of initiation, O Bharata, the Shudra became highly pleased at heart.
अथास्य बुद्धिरभवत् तपस्ये भरतर्षभ। ततोऽब्रवीत् कुलपतिं पादौ संगृह्य भारत॥ भवत्प्रसादादिच्छामि धर्म वक्तुं द्विजर्षभ। तन्मां त्वं भगवन् वक्तुं प्रव्राजयितुमर्हसि॥
Seeing everything, ( chief of Bharata's race, the Shudra felt inclined to devote himself to the practice of penances. Touching the feet of the head of the order, O Bharata, he said to hiin. Through your favour, O foremost of twice born persons, I wish to learn the duties of religion. You should, o illustrious one, describe to me those duties and introduce me into a life of Renunciation.
वर्णावरोऽहं भगवन् शूद्रो जात्यास्मि सत्तम। शुश्रूषां कर्तुमिच्छामि प्रपन्नाय प्रसीद मे॥
I am certainly inferior in colour, O illustrious one, for I am by caste a Shudra, O best of men! I wish to wait upon and serve you here. Be pleased with me who humbly seek your shelter.
कुलपतिरुवाच न शक्यमिह शूद्रेण लिङ्गमाश्रित्य वर्तितुम्। आस्यतां यदि ते बुद्धिः शुश्रूषानिरतो भव॥ शुश्रूषया पराँल्लोकानवाप्स्यसि न संशयः॥
The Kulapati said It is impossible that a Shudra should live here following the life of Renunciation. If it pleases you, you may stay here and serve us. Forsooth, by such service you shall acquire many regions of great happiness.
भीष्म उवाच एवमुक्तस्तु मुनिना स शूद्रोऽचिन्तयन्नृप। कथमत्र मया कार्यं श्रद्धा धर्मपरा च मे॥
Bhishma said Thus addressed by the ascetic, the Shudra began to think in his mind, o king How should I now act? I have great reverence for those religious duties which lead to merit.
विज्ञातमेवं भवतु करिष्ये प्रियमात्मनः। गत्वाऽऽश्रमपदाद् दूरमुटजं कृतवास्तु सः॥
Let this, however, be settled, that I shall do what would be for my behoof. Proceeding to a spot that was distant from that hermitage, he inade a hut of the twigs and leaves of trees.
तत्र वेदी च भूमिं च देवतायतनानि च। निवेश्य भरतश्रेष्ठ नियमस्थोऽभवन्मुनिः॥
Erecting also a sacrificial platform and making a little room for his sleep, and some platforms for the use of the gods, he began, O chief of the Bharatas, to lead a life governed by rigid observances and vows and to practise penances, abstaining entirely from speech.
अभिषेकांश्च नियमान् देवतायतनेषु च। बलिं च कृत्वा हत्वा च देवतां चाप्यपूजयत्॥
He began to perform ablutions thrice a day, observe other vows, make sacrifices to the gods, pour libations on the sacrificial fire, and adore and worship the gods in this way.
संकल्पनियमोपेतः फलाहारो जितेन्द्रियः। नित्यं संनिहिताभिस्तु ओषधीभिः फलैस्तथा॥ अतिथीन् पूजयामास यथावत् समुपागतान्। एवं हि सुमहान् कालो व्यत्यकामत तस्य वै॥
Governing all carnal desires, living sparingly upon fruits and roots, governing all his senses, he daily welcomed and entertained all that came to his hermitage as guests, offering them herbs and fruits which grew in abundance around. In this way he passed a very long time in that hermitage of his.
अथास्य मुनिरागच्छत् संगत्या वै तमाश्रमम्। सम्पूज्य स्वागतेनर्षि विधिवत् समतोषयत्॥
One day an ascetic came to that Shudra's asylum for making his acquaintance. The Sudra welcomed and adored the Rishi with due rites, and pleased him highly.
अनुकूला: कथाः कृत्वा यथागतमपृच्छता ऋषिः परमतेजस्वी धर्मात्मा संशितव्रतः॥
Possessed of great energy, and a righteous soul, that Rishi of rigid vows conversed with his host on many agreeable subjects and informed him of the place whence he had come.
एवं सुबहुशस्तस्य शूद्रस्य भरतर्षभ। सोऽगच्छदाश्रममृषिः शूद्रं द्रष्टुं नरर्षभ॥
In this way, O chief of the Bharatas, that Rishi, O best of men, came into the hermitage of the Shudra in numerable times for seeing him.
अथ तं तापसं शूद्रः सोऽब्रवीद् भरतर्षभ। पितृकार्यं करिष्यामि तत्र मेऽनुग्रहं कुरु॥
On one of these occasions the Shudra, O king, addressing the Rishi, said I wish to perform the rites that are ordained for the Pitris. Do you show me kindness in this matter.
बाढमित्येव तं विप्र उवाच भरतर्षभ। शुचिर्भूत्वा स शूद्रस्तु तस्यर्षेः पाद्यमानयत्॥ अथ दर्भाश्च वन्यांश्च ओषधीर्भरतर्षभ। पवित्रमासनं चैव वृषी च समुपानयत्॥
Very well the Brahmana said in reply to him, O king. Then, purifying himself by a bath, the Shudra brought water for the Rishi to wash his feet, and he also brought some Kusha grass, and wild herbs and fruits, and a sacred seat. and the seat called Vrishi.
अथ दक्षिणमावृत्य वृषी चरमशैर्षिकीम्। कृतामन्यायतो दृष्ट्वा तं शूद्रमृषिरब्रवीत्॥ कुरुष्वैतां पूर्वशीर्षां भवांश्चोदङ्मुखः शुचिः। स च तत् कृतवान् शूद्रः सर्वं यदृषिरब्रवीत्॥
The Vrishi, however, was placed by the Shudra towards the south, with its head turned to the west. Seeing this and knowing that it was against the ordinance, the Rishi addressed the Shudra, saying Place the Vrishni with its head turned towards the East and having purified yourself, do you sit with your face turned towards the north.The Shudra did everything as the Rishi directed.
यथोपदिष्टं मेधावी दर्भा_दि यथातथम्। हव्यकव्यविधिं कृत्स्नमुक्तं तेन तपस्विना॥ ऋषिणा पितृकार्यं च स च धर्मपथे स्थितः। पितृकार्यं कृते चापि विसृष्टः स जगाम ह॥ अथ दीर्घस्य कालस्य स तप्यन् शूद्रतापसः। वने पञ्चत्वमगमत् सुकृतेन च तेन वै॥ अजायत महाराजवंशे स च महाद्युतिः। तथैव स ऋषिस्तात कालधर्ममवाप ह॥
Endued with great intelligence, and practising righteousness, the Shudra received every direction, about the Sraddha, as laid down in the ordinance, from that Rishi gifted with penances, marking the manner of spreading the Kusha grass, and placing the Arghyas, and as regards the rites to be observed in the matter of the libations to be poured and the food to be offered. After the rites in honour of the Pitris had been finished, the Rishi, was sent away the Shudra, whercupon he returned to his own abode. After a long time, the whole of which he passed practising such penances and vows, the Shudra ascetic died in the those woods. On account of I the merit he acquired by those practices, the Shudra, in his next life, was born in the family of a great king, and in time became possessed of great splendour. The twiceborn Rishi also, when the time came, paid his debt to Nature.
पुरोहितकुले विप्र आजातो भरतर्षभ। एवं तौ तत्र सम्भूतावुभौ शूद्रमुनी तदा॥
In his next life, O chief of Bharata's race, he was born in the family of a priest. Thus those two, viz., that Shudra who had passed a life of penances and that twiceborn Rishi who had out of kindness given the former some instructions in the matter of the rites performed in honour of the Pitris, became reborn, the one as the son of a royal race and the other as the member of a priestly family.
क्रमेण वर्धितौ चापि विद्यासु कुशलावुभौ॥ अथर्ववेदे वेदे च बभूवर्षिः सुनिष्ठितः।
Both of them began to grow and both gained great knowledge in the usual branches of study. The Brahmana became well versed in the Vedas as also in the Atharvans.
कल्पप्रयोगे चोत्पन्ने ज्योतिषे च परं गतः॥ सांख्ये चैव परा प्रीतिस्तस्य चैवं व्यवर्धत।
The reborn Rishi gained great perfection in all sacrifices ordained in the Sutras, of the Vedanga which deals with religious rites and observances, astrology and astronomy. He took great pleasure in the Sankhya philosophy too.
पितर्युपरते चापि कृतशौचस्तु पार्थिव॥ अभिषिक्तः प्रकृतिभी राजपुत्रः स पार्थिवः।
Meanwhile, the reborn Shudra who had become a prince, when his father the king died, performed his last rites; and after he had purified himself by performing all the obsequial rites, he was installed by the subjects of his father as their king on his paternal throne.
अभिषिक्तेन स ऋषिरभिषिक्तः पुरोहितः॥ स तं पुरोधाय सुखमवसद् भरतर्षभ।
But soon after his own installation as king, he installed the rebora Rishi as his priest. Having made the Brahmana his priest, the king began to pass his days happily.
राज्यं शशास धर्मेण प्रजाश्च परिपालयन्॥ पुण्याहवाचने नित्यं धर्मकार्येषु चासकृत्। उत्स्मयन् प्राहसच्चापि दृष्ट्वा राजा पुरोहितम्॥ एवं स बहुशो राजन् पुरोधसमुपाहसत्।
He ruled his kingdom piously and protected and maintained all his subject. Every day, however, the king, seeing his priest on the occasion of receiving benedictions from him as also of the performance of religious and other sacred rites, smiled or laughed loudly. In this way, O king, the reborn Shudra who had become a king, laughed at seeing his priest on numberless occasions.
लक्षयित्वा पुरोधास्तु बहुशस्तं नराधिपम्॥ उत्स्मयन्तं च सततं दृष्ट्वासौ मन्युमाविशत्।
The priest, marking that the king always smiled or laughed whenever he happened to look at him, became angry.
अथ शून्ये पुरोधास्तु सह राज्ञा समागतः॥ कथाभिरनुकूलाभी राजानं चाभ्यरोचयत्।
On one occasion he met the king in a place where there was nobody present. He pleased the king by agreeable conversation.
ततोऽब्रवीन्नरेन्द्रं स पुरोधा भरतर्षभ॥ वरमिच्छाम्यहं त्वेकं दत्तं महाद्युते॥
Taking advantage of that moment, О chief of Bharata's race, the priest addressed the king, saying you of great splendour, I pray you to grant me a single boon.
राजोवाच वराणां ते शतं दद्यां किं बतैकं द्विजोत्तम। स्नेहाच्च बहुमानाच्च नास्त्यदेयं हि मे तव॥
The king said Of boons, O best of twiceborn persons, I am ready to grant you a hundred, what do you say then of one only? From the affection I have for you and the reverence in which I hold you, there is nothing that I cannot give you.
पुरोहित उवाच एकं वै वरमिच्छामि यदि तुष्टोऽसि पार्थिव। प्रतिजानीहि तावत् त्वं सत्यं यद् वद नानृतम्॥
The priest said I wish to have only one boon, if, O king, you have been pleased with me. Promise that you would tell me the truth, instead of any untruth.
भीष्म उवाच बाढमित्येव तं राजा प्रत्युवाच युधिष्ठिर। यदि ज्ञास्यामि वक्ष्यामि अजानन् न तु संवदे॥
Bhishma said Thus addressed by the priest, O Yudhishthira, the king said to himSo be it! If I know what you would ask me, I shall certainly tell you truly. If, on the other hand, I do not know it, I shall not say anything.
पुरोहित उवाच पुण्याहवाचने नित्यं धर्मकृत्येषु चासकृत्। शान्तिहोमेषु च सदा किं त्वं हससि वीक्ष्य माम्॥५०
The priest said Every day, on occasions of receiving benedictions from me, when, again, I am engaged in the performance of religious rites, on your behalf, on occasions also of the Homa and other rites of propitiation, why do you laugh upon seeing me?
सव्रीडं वै भवति हि मनो मे हसता त्वया। कामया शापितो राजन् नान्यथा वक्तुमर्हसि॥
Seeing you laugh at me on all occasions, my mind shrinks with shame, I have made you promise, O king, that you would answer me truly. You should not tell an untruth.
सुव्यक्तं कारणं ह्यत्र न ते हास्यमकारणम्। कौतूहलं मे सुभृशं तत्त्वेन कथयस्व मे॥
There must be some grave reason for your conduct. Your laughter cannot be causeless. I have great curiosity to know the reason. Do you speak truly to me.
राजोवाच एवमुक्ते त्वया विप्र यदवाच्यं भवेदपि। अवश्यमेव वक्तव्यं शृणुष्वैकमना द्विज॥
The king said While you have thus accosted me, o twiceborn one, I am bound to enlighten you even if the matter be one that should not be given out to you! I must tell you the truth. Do you listen to me with rapt attention, O twiceborn one.
पूर्वदेहे यथा वृत्तं तन्निबोध द्विजोत्तमा जाति स्मराम्यहं ब्रह्मन्नवधानेन मे शृणु॥
Listen, O foremost of twiceborn persons, to me as I give out to you what took place (to us) in our pristine births. I remember that birth. Do you listen to me with concentrated mind.
शूद्रोऽहमभवं पूर्वं तापसो भृशसंयुतः। ऋषिरुग्रतपास्त्वं च तदाभूद् द्विजसत्तम॥
In my former life I was a Shudra engaged in the practice of severe penances. You, O best of twiceborn persons, were a Rishi of austere penances.
प्रीयता हि तदा ब्रह्मन् ममानुग्रहबुद्धिना। पितृकार्यं त्वया पूर्वमुपदेशः कृतोऽनघ॥
O sinless one, pleased with me, and moved by the desire of doing me good, you, O Brahmana, were pleased to give me certain instruction about the rites I performed in honour of my departed manes.
बृस्यां दर्भेषु हव्ये च कव्ये च मुनिसत्तम। एतेन कर्मदोषेण पुरोधास्त्वमजायथाः॥
You instructed me about the manner of spreading the Vrishi and the Kusha blades and of offering libations and meat and other food, O foremost of ascetics. On account of this transgression of yours you are born as a priest.
अहं राजा च विप्रेन्द्र पश्य कालस्य पर्ययम्। मत्कृतस्योपदेशस्य त्वयावाऽऽप्तमिदं फलम्॥
I have taken birth as a king, O foremost of Brahinanas. See the changes that Time encompasses. You have reaped this fruit on account of your having instructed me.
एतस्मात् कारणाद् ब्रह्मन् प्रहसे त्वां द्विजोत्तम। न त्वां परिभवन् ब्रह्मन् प्रहसामि गुरुभवान्॥
It is for this reason, O Brahmana, that I smile at seeing you, O foremost of twiceborn persons. I do not certainly laugh at you from desire of disregarding you. You are my preceptor.
विपर्ययेण मे मन्युस्तेन संतप्यते मनः। जातिं स्मराम्यहं तुभ्यमतस्त्वां प्रहसामि वै॥
I am really very sorry at this change of condition. My heart burns at the thought. I remember our former births, hence do I laugh at seeing you.
एवं तवोग्रं हि तप उपदेशेन नाशितम्। पुरोहितत्वमुत्सृज्य यतस्व त्वं पुनर्भवे॥
Your austere penances were all destroyed by the instructions you gave me. Removing your present office of priest, do you try to regain a superior birth.
इतस्त्वमधमामन्यां मा योनि प्राप्स्यसे द्विजा गृह्यतां द्रविणं विप्र पूतात्मा भव सत्तम॥
Do you exert so that you may not obtain in your next life a birth meaner than your present one. Take as much riches as you wish, O learned Brahmana, and purify your soul, O best of men.
भीष्म उवाच ततो विसृष्टो राज्ञा तु विग्रो दानान्यनेकशः। ब्राह्मणेभ्यो ददौ वित्तं भूमि ग्रामांश्च सर्वशः॥
Bhishma continued Dismissed by the king, the Brahmana made many gifts, to persons of his own order, of riches and land and villages.
कृच्छ्राणि चीर्वा च ततो यथोक्तानि द्विजोत्तमैः। तीर्थानि चापि गत्वा वै दानानि विविधानि च॥
He observed many rigid and severe vows as laid down by the foremost of Brahmanas. He sojourned to many sacred waters and made many gifts to Brahmanas in those places.
दत्वा गाश्चैव विप्रेभ्यः पूतात्माऽभवदात्मवान्। तमेव चाश्रमं गत्वा चचार विपुलं तपः॥
Making gifts of kine to persons of the twiceborn order, his soul became purified and he succeeded in gaining a knowledge of it. Going to that very asylum where he had lived in his former birth, he practised very severe penances.
ततः सिद्धिं परां प्राप्तो ब्राह्मणो राजसत्तम। सम्मतश्चाभवत् तेषामाश्रमे तन्निवासिनाम्॥
As the result of all this, O foremost of kings, that Brahmana gained the highest success. He became an object of respect with all the ascetics who lived in that asylum.
एवं प्राप्तो महत्कृच्छ्रमृषिः सन्नृपसत्तम। ब्राह्मणेन न वक्तव्यं तस्माद् वर्णावरे जने॥
In this way, O best of kings, that twice born Rishi fell into great distress. The Brahmana should, therefore, never give instructions to Shudras.
(वर्जयेददुपदेशं च सदैव ब्राह्मणो नृप। उपदेशं हि कुर्वाणो द्विजः कृच्छ्रमवाप्नुयात्।। नेषितव्यं सदा वाचा द्विजेन नृपसत्तम। न च प्रव्यक्तव्यमिह किञ्चिद् वर्णावरे जने॥)
Hence, O king, the Brahmana should avoid delivering instructions to such as are lowborn, for it was by giving instructions to a lowborn person a Brahmana came to grief. O best of kings, the Brahmana should never desire to acquire instruction from, or impart instruction to, a person who belongs to the lowest order.
ब्राह्मणा: क्षत्रिया वैश्यास्त्रयो वर्णा द्विजातयः। एतेषु कथयन् राजन् ब्राह्मणो न प्रदुष्यति॥
Brahmanas and Kshatriyas and Vaishyas, these three orders, are considered as twice born. By delivering instruction to these, a Brahmana does not commit any sin.
तस्मात् सद्भिर्न वक्तव्यं कस्यचित् किंचिदग्रतः। सूक्ष्मा गतिर्हि धर्मस्य दुर्जेया ह्यकृतात्मभिः॥
They, therefore, who are good, should never discourse on any subject, for giving any instruction, before persons of the inferior caste. The course of morality is highly subtle and incapable of being understood by persons of uncleansed soul.
तस्मान्मौनेन मुनयो दीक्षां कुर्वन्ति चादृताः। दुरुक्तस्य भयाद् नाभाषन्ते च किंचन॥
It is for this reason that ascetics adopt the vow of silence, and, honoured by all, pass through initiation without speaking a single word, For fear of saying what is incorrect or what may offend, ascetics never utter a single word.
धार्मिका गुणसम्पन्नाः सत्यार्जवसमन्विताः। दुरुक्तवाचाभिहितैः प्राप्नुवन्तीह दुष्कृतम्॥
Even men who are righteous and endued with every accomplishment, and truth and simplicity of conduct, have been known to commit great sin on account of words spoken improperly.
उपदेशो न कर्तव्यः कदाचिदपि कस्यचित्। उपदेशाद्धि तत् पापं ब्राह्मण: समवाप्नुयात्॥
Instruction should never be given on anything to any person. If on account of the instructions given, the instructed cominit any sin, that sin attaches to the Brahmana who gave the instruction.
विमृश्य तस्मात् प्राज्ञेन वक्तव्यं धर्ममिच्छता। सत्यानृतेन हि कृत उपदेशो हिनस्ति हि॥
The wise man, therefore, who wishes to acquire merit, should always act with wisdom. That instruction which is given in exchange for money always sullies the instructor.
वक्तव्यमिह पृष्टेन विनिश्चित्य विनिश्चयम्। स चोपदेशः कर्तव्यो येन धर्ममवाप्नुयात्॥
Requested by others, one should say only what is correct after determining it with the help of reflection. One should give instruction in such a way that one may, by giving it, acquire merit.
एतत् ते सर्वमाख्यातमुपदेशकृते मया। महान् केशो हि भवति तस्मान्नोपदिशेदिह॥
I have thus told you everything about instructions very often persons become plunged into great afflictions on account of giving instruction. Hence it is proper that one should abstain from giving instruction to others.